Faith leads a believer to see in the other a brother or sister to be supported and loved. Through faith in God, who has created the universe, creatures and all human beings (equal on account of his mercy), believers are called to express this human fraternity by safeguarding creation and the entire universe and supporting all persons, especially the poorest and those most in need.

This transcendental value served as the starting point for several meetings characterized by a friendly and fraternal atmosphere where we shared the joys, sorrows and problems of our contemporary world. We did this by considering scientific and technical progress, therapeutic achievements, the digital era, the mass media and communications. We reflected also on the level of poverty, conflict and suffering of so many brothers and sisters in different parts of the world as a consequence of the arms race, social injustice, corruption, inequality, moral decline, terrorism, discrimination, extremism and many other causes.
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The “Document on Human Fraternity for World Peace and Living Together” signed on Monday afternoon in Abu Dhabi by Pope Francis and the Grand Imam of Al-Azhar, Ahmad el-Tayeb, is not only a milestone in relations between Christianity and Islam but also represents a message with a strong impact on the international scene. In the preface, after affirming that “Faith leads a believer to see in the other a brother or sister to be supported and loved”, this text is spoken of as a text “that has been given honest and serious thought”, which invites “all persons who have faith in God and faith in human fraternity to unite and work together”.
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Following an initiative by the then-Archbishop of Buenos Aires, today Pope Francis, the Argentine bishops together with leaders of Islam and Judaism in the country signed a declaration “for dialogue and coexistence” on Friday. “There’s a double scope to the document: firstly, to reaffirm that any invocation of violence in the name of religion is completely wrong. Secondly, to reaffirm interreligious dialogue, which in our country is one of the few that have actually worked,” said Bishop Oscar Ojea, president of the Argentine bishops’ conference, after signing the document. Speaking with Crux, the prelate defined the document as a reaffirmation of the one signed in August 2005, when Cardinal Jorge Mario Bergoglio of Buenos Aires, today Pope Francis, was the president of the bishops’ conference.
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A social media campaign to help educate Canadians about Muslim women has its roots in Saskatoon.

The Ahmadiyya Muslim Jama’at launched a national campaign this week based around the Twitter hashtag #JeSuisHijabi.

“After the Paris attacks … there’s a lot of misconceptions in Canada and the U.S.,” 17-year-old Naiela Anwar explained. “We thought it was important that we gave our point of view, and show that not all Muslims are like that.

“We condemn greatly the terror attacks that took place. That is not the true Islam.”
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Key stakeholders in a new inter-religious centre in Nigeria have met to plan for the centre and its work, set to launch in March 2016.

The meeting was held at the Ecumenical Institute in Bossey, Switzerland, 27 to 28 September.

Institutions represented were the Jordanian Royal Aal Al-Bayt Institute for Islamic Thought (RABIIT), the World Council of Churches (WCC), the Christian Council of Nigeria (CCN) and Jama’atu Nasril Islam (JNI).

The project has developed as a result of a high-level international inter-religious visit to Nigeria by representatives of the WCC and RABIIT in 2012.
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The events of recent times cause many of us to ask: ‘Is there still space for dialogue with Muslims?’. The answer is: yes, more than ever. Firstly because the great majority of Muslims themselves do not identify with the current acts of barbarism. Unfortunately today the word ‘religious’ is often associated with the word ‘violence’, whereas believers must demonstrate that religions are required to be heralds of peace and not violence. To kill in the name of religion is not only an offence to God, but it is also a defeat for humanity.
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The Centre for Interreligious Dialogue of the Islamic Culture and Relations Organisation and the Pontifical Council for Interreligious Dialogue held their Ninth Colloquium of dialogue from 24 to 26 November in Teheran, Iran, under the joint chairmanship of Abuzar Ibrahimi Turkaman, president of the Islamic Culture and Relations Organisation, and Cardinal Jean-Louis Tauran, president of the Pontifical Council for Interreligious Dialogue. At the end of the meeting, the participants agreed on the following:
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The World Council of Churches (WCC) general secretary Rev. Dr Olav Fykse Tveit has welcomed publication of an open letter by a group of 126 Muslim scholars to Abu Bakr Al-Baghdadi, leader of the self-proclaimed “Islamic State” (IS) and his followers.

The letter, issued on 24 September, condemns actions of the IS from an Islamic religious perspective.

“The meticulous, detailed and scholarly rebuttal of the claims of the IS to represent authentic Islam offered by this letter will be an important resource for Muslim leaders who seek to enable people of all religions to live together with dignity, respecting our common humanity.”

“I am especially concerned at present for the safety and flourishing of Christian communities in the Middle East, as well as in other continents. This document is a significant contribution to how we together as people and leaders from our faith perspective and address threats to our one humanity,” Tveit said.

“We look forward to continuing to collaborate with our key Muslim friends and partners, a number of whom are signatories of this letter, to work together with them for peace and justice throughout the Middle East and in other parts of the world,” Tveit concluded.

• Full text of the letter from the Muslim scholars

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The Committee on Ecumenical and Interreligious Affairs of the U.S. Conference of Catholic Bishops (USCCB) reasserted their commitment to dialogue with other religions and Muslims in particular in a statement developed between October 2013 and its release August 19. The committee, which is chaired by Auxiliary Bishop Denis J. Madden of Baltimore, listed tensions between Christians in Muslims in different parts of the world as a primary reason for reaffirming the need for dialogue.

“We understand the confusion and deep emotions stirred by real and apparent acts of aggression and discrimination by certain Muslims against non-Muslims, often against Christians abroad,” the bishops wrote. “Along with many of our fellow Catholics and the many Muslims who themselves are targeted by radicals, we wish to voice our sadness, indeed our outrage, over the random and sometimes systematic acts of violence and harassment—acts that for both Christians and Muslims threaten to disrupt the harmony that binds us together in mutual support, recognition, and friendship.”
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The Vatican, the Anglican Communion and a leading Muslim institution signed a historic agreement to work together to end human trafficking worldwide by 2020.

The new accord, signed during a Vatican news conference March 17, launched the beginning of the Global Freedom Network, which hopes to expand to include all the world’s major faiths.

The global initiative aims to prevent modern forms of slavery; to protect, rescue and rehabilitate victims; and to promote concrete measures that condemn or criminalize human trafficking.

In a joint statement, the accord’s signatories called human trafficking and modern forms of slavery “crimes against humanity” and called for urgent action by all faith communities to join the effort to “set free the most oppressed of our brothers and sisters.”

“Only by activating, all over the world, the ideals of faith and of shared human values can we marshal the spiritual power, the joint effort and the liberating vision to eradicate modern slavery and human trafficking from our world and for all time,” the joint statement said.

“This evil is man-made and can be overcome by faith-inspired human will and human effort,” it said.
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“The biggest benefit of the project was my friendship with Sheikh Afifi. If I don’t see him for a few days, I always call him. I never dreamed that I would ever speak in a mosque, but through this friendship I’ve now shared at mosques in Alexandria and Cairo. “ Father Boutros Boutros, Coptic Priest in Alexandria.

The Imam-Priest exchange initiative for 2014 opened at Al Azhar al Shereef, at the invitation of the Grand Imam. The 30 imams and 30 priests who participated in the initiative in 2013 shared what they learnt and were presented with certificates.
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The Vatican will restart its stalled dialogue with Sunni Islam’s main theological centre, Al-Azhar University, said Fr. Rafic Greiche, spokesman for Egypt’s Catholic Church.

Talks between the Vatican and Al-Azhar were suspended by the Muslim university in 2011 following a series of remarks made by now-retired Pope Benedict XVI.

Greiche spoke to Catholic News Service in Cairo Dec. 4, a day after Comboni Father Miguel Ayuso Guixot, secretary of the Pontifical Council for Interreligious Dialogue, met at the prominent Muslim university with Abbas Shouman, deputy to Al-Azhar’s grand imam, Sheik Ahmad el-Tayeb.

“There was a meeting in a positive atmosphere, and both (sides) agreed to continue,” Greiche said.
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Muslim leaders from across the globe knelt in prayer for the Holocaust dead at Auschwitz’s notorious Wall of Death on Wednesday, in an emotional visit to the Nazi German death camp in southern Poland.

Imams from Bosnia, India, Indonesia, Jordan, Palestine, Saudi Arabia, Turkey and the United States offered traditional Muslim “salat” prayers facing south toward their holy city of Makkah, shoes removed, during a Holocaust awareness visit to the site.

Thousands of Auschwitz prisoners perished at the wall, which is grey and still riddled with bullet holes. It is a stone’s throw from the infamous wrought iron “Arbeit macht frei” (Work makes you free) gate at the camp’s entrance.
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Interfaith is going global. For a long time it had been primarily about Christian-Jewish relations in western countries with occasional attempts to include Muslims and local representatives of other religions.

Eighty per cent of all Christians once lived in Europe and North America. Today, two-thirds live in Latin America, Africa and Asia where they only rarely encounter Jews but interact with many other faiths. And some 600 million Muslims live nowadays in non-Muslim countries.

This demographic transformation — complicated by pockets of Muslim militancy on the one hand and, especially after Sept. 11, western Islamophobia on the other — has shifted the focus of interreligious dialogue. The conflict between Israel and the Palestinians has also become a factor.
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he following is the communiqué from the recent meeting of the Anglican Communion-Al Azhar Al Sherif Interfaith Dialogue. A PDF of the communiqué in English and Arabic is available here

The dialogue committee composed of a delegation from the Anglican Communion and from Al Azhar Al Sherif held its 10th Annual meeting in Cairo on 20 November 2012 corresponding to 6 Moharram 1434. This meeting was held under the auspices of the agreement signed between the Archbishop of Canterbury and the Grand Imam of Al Azhar on 30 January 2002 at Lambeth Palace, London, UK. These annual meetings aimed to promote cooperation and understanding between Christianity and Islam.
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The next generation of Canadian rabbis will be able to point to the Catholic roots of their training – or at least of their school. The Canadian Yeshiva and Rabbinical School will begin offering classes this fall in a classroom at the University of St. Michael’s College Faculty of Theology, part of the Toronto School of Theology (TST).

Canada’s future imams will have a similar story. A master’s program in Muslim studies is taking shape at the United Church of Canada’s seminary, Emmanuel College [also at TST].
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The Centre for Inter-Religious Dialogue of the Islamic Culture and Relations Organisation (Tehran, Iran) and the Pontifical Council for Inter-religious Dialogue held their seventh colloquium in Tehran from 9 to 11 November under the joint presidency of Mohammad Baqer Khorramshad, president of the Islamic Culture and Relations Organisation, and of Cardinal Jean-Louis Tauran, president of the Pontifical Council for Inter-religious Dialogue.
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“Our theology is not the same,” said Prince Ghazi bin Muhammad bin Talal of Jordan, “but we are all in the same boat.” The prince was addressing an assembly of Christians and Muslims gathered in Geneva, Switzerland to mark the beginning on Monday of a four-day international consultation on Muslim-Christian dialogue.
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Catholics and Muslims Against Manipulation of Religions

The annual meeting of the Joint Committee for Dialogue of the Pontifical Council for Inter-religious Dialogue and the Permanent Committee of al-Azhar for Dialogue among the Monotheistic Religions, was held in the Egyptian capital city of Cairo on 23 and 24 February.
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US Muslims and Catholics discuss role of faith in the public square

Muslims and Catholics discussed religion in the public square at an interreligious dialogue, October 25-27, in Milwaukee. Deliberations began with a well-attended public lecture entitled, “Faithful Citizenship – Catholic and Muslim Engagement in Civic Life” at the Islamic Center School. The Catholic perspective was presented by Michael Hovey, coordinator of the Office for Ecumenical and Interfaith Affairs of the Archdiocese of Detroit. The Islamic perspective was given by Dr. Irfan Omar, Professor of Islamic Studies at Marquette University.

… continued
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Peace and Justice? Mennonite and Shiite perspectives in dialogue

Seventeen Mennonite-Christian and Shiite-Muslim scholars of religion met together for four days in Qom, Iran, to discuss the theme of peace and justice. The dialogue conference was planned and hosted May 24-27, 2009 by the Imam Khomeini Education and Research Institute (IKERI), under the direction of its president, Ayatollah Mesbah-Yazdi. Mennonite Central Committee (MCC) organized and sponsored the conference from the Mennonite side. The dialogue was the fourth in a series begun in 2002.

— read the complete story on our website
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Last November, attention turned once again to comments made by Pope Benedict XVI, this time on dialogue with Islam. Precisely as the Vatican was intensifying efforts to open dialogues with Islam on ethical and other practical issues, a book was published in Italy by Marcello Pera that contained a forward written by the pope. In this text, the pope commended Pera’s argument that interreligious dialogue is not strictly possible. The book, entitled “Why We Must Call Ourselves Christian” was an argument for the indispensably Christian character of Europe. Prior to his election as pope, Cardinal Ratzinger had co-authored another book with Pera about Europe’s identity, and so it is not a great surprise that he would write a forward for another book on the same subject by his academic colleague.

… continued
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Made public yesterday afternoon was the final declaration of the annual meeting of the Joint Committee for Dialogue of the Pontifical Council for Inter-religious Dialogue (Vatican) and the Permanent Committee of al-Azhar for Dialogue among the Monotheistic Religions (Cairo, Egypt). The meeting was held in Rome on 24 and 25 February.

… read more
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The Vatican’s new YouTube channel has posted the following short video about a dialogue this past week between the Vatican’s Pontifical Council for Interreligious Dialogue (PCID) and a Muslim partner, the Permanent Committee of Al-Azhar for the Dialogue with Monotheistic Religions.

Watch it here
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Final Communiqué on the 11th Catholic-Muslim Colloquium

[Vatican • VIS] Today was made public the final communiqué on the 11th Colloquium organized by the Pontifical Council for Interreligious Dialogue and the World Islamic Call Society (WICS), which took place in Rome from 15 to 17 December.
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A few years ago, other than a few specialists in Christian-Muslim dialogue, the average churchgoer would have little awareness of the tentative steps taken in dialogue between Christians and Muslims. The Danish cartoon controversy and Pope Benedict’s comments at a lecture in Regensburg re-focused attention on the difficult relationship between Christianity and Islam. Since then, there has been an intentional effort to bring more publicity to the existing forms of dialogue. There have also been new forums for dialogue established.
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Joint communiqué of the symposium on “Religion and peaceful co-existence”

The World Council of Churches (WCC, Geneva, Switzerland) and Centre for Inter-religious Dialogue of the Islamic Culture and Relations Organization (Tehran, Iran) held their fifth symposium in Tehran on13-14 December 2008.
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Catholics and Muslims find common ground in Rome

[The Tablet] The first meeting of the Catholic-Muslim Forum of scholars and religious leaders has ended in a joint declaration saying religious minorities have a right to “practise their faith in private and public” and to have their own houses of worship.

Cardinal Jean-Louis Tauran, president of the Pontifical Council for Interreligious Dialogue, ranked this as the most important of the 15 points agreed with delegates from the Common Word project, a dialogue initiative launched last year by 138 Islamic leaders from the Middle East, Asia, Africa and Western countries. The declaration also called for respect for personal “choices in matters of conscience and religion,” which could apply to the thorny question of conversion from Islam, which the delegates discussed briefly but did not seek consensus on.

• See the complete article from The Tablet, November 15, 2008 at www.thetablet.co.uk/article/12282
• See the Final Declaration of the Catholic-Muslim Forum at ecumenism.net/archive/news/2008_11.htm#000787
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Final Declaration of the Catholic-Muslim Forum

[Vatican City • VIS] Made public yesterday afternoon was the final declaration of participants in the First Seminar of the Catholic-Muslim Forum, which took place in Rome from 4 to 6 November on the theme: “Love of God, Love of Neighbour”.

Each of the two sides in the meeting was represented by 24 participants and five advisers who discussed the two great themes of “Theological and Spiritual Foundations” and “Human Dignity and Mutual Respect”. Points of “similarity and of diversity emerged, reflecting the distinctive specific genius of the two religions” the English-language declaration says.

1. “For Christians the source and example of love of God and neighbour is the love of Christ for His Father, for humanity and for each person” reads the first of the fifteen points of the declaration. “Love of neighbour cannot be separated from love of God, because it is an expression of our love for God. … Grounded in Christ’s sacrificial love, Christian love is forgiving and excludes no-one; it therefore also includes one’s enemies”.

“For Muslims … love is a timeless transcendent power which guides and transforms human mutual regard. This love, as indicated by the Holy and Beloved Prophet Muhammad, is prior to the human love for the One True God”.

2. “Human life is a most precious gift of God to each person. It should therefore be preserved and honoured in all its stages”.

3. Human dignity is derived from the fact that every human person is created by a loving God and has been endowed with the gifts of reason and free will, and therefore enabled to love God and others. On the firm basis of these principles, the person requires the respect of his or her original dignity and his or her human vocation. Therefore, he or she is entitled to full recognition of his or her identity and freedom by individuals, communities and governments, supported by civil legislation that assures equal rights and full citizenship.

4. “We affirm that God’s creation of humanity has two great aspects: the male and the female human person, and we commit ourselves jointly to ensuring that human dignity and respect are extended on an equal basis to both men and women.

5. “Genuine love of neighbour implies respect of the person and her or his choices in matters of conscience and religion. It includes the right of individuals and communities to practice their religion in private and public.

6. “Religious minorities are entitled to be respected in their own religious convictions and practices. They are also entitled to their own places of worship, and their founding figures and symbols they consider sacred should not be subject to any form of mockery or ridicule.

7. “As Catholic and Muslim believers, we are aware of the summons and imperative to bear witness to the transcendent dimension of life, through a spirituality nourished by prayer, in a world which is becoming more and more secularised and materialistic.

8. “We affirm that no religion and its followers should be excluded from society. Each should be able to make its indispensable contribution to the good of society, especially in service to the most needy.

9. “We recognise that God’s creation in its plurality of cultures, civilisations, languages and peoples is a source of richness and should therefore never become a cause of tension and conflict.

10. “We are convinced that Catholics and Muslims have the duty to provide a sound education in human, civic, religious and moral values for their respective members and to promote accurate information about each other’s religions.

11. “We profess that Catholics and Muslims are called to be instruments of love and harmony among believers, and for humanity as a whole, renouncing any oppression, aggressive violence and terrorism, especially that committed in the name of religion, and upholding the principle of justice for all.

12. “We call upon believers to work for an ethical financial system in which the regulatory mechanisms consider the situation of the poor and disadvantaged, both as individuals, and as indebted nations. We call upon the privileged of the world to consider the plight of those afflicted most severely by the current crisis in food production and distribution, and ask religious believers of all denominations and all people of good will to work together to alleviate the suffering of the hungry, and to eliminate its causes.

13. “Young people are the future of religious communities and of societies as a whole. Increasingly, they will be living in multi-cultural and multi-religious societies. It is essential that they be well formed in their own religious traditions and well informed about other cultures and religions.

14. “We have agreed to explore the possibility of establishing a permanent Catholic-Muslim committee to co-ordinate responses to conflicts and other emergency situations.

15. “We look forward to the second seminar of the Catholic-Muslim Forum to be convened in approximately two years in a Muslim-majority country yet to be determined”.

The declaration concludes by affirming that all the participants “expressed satisfaction with the results of the seminar and their expectation for further productive dialogue”.
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[The Tablet] The symbolism of next week’s inaugural meeting of the Catholic-Muslim Forum at the Vatican is likely to be as important as what is actually said. The public perception of religion is that it leads to trouble, especially between one religious or ethnic group and another. Indeed, in Iraq and Pakistan, Christians have had reason to fear for their lives from extremist Muslims who are, it must be stressed, acting in defiance of the teachings of their own faith. In Western Europe many Muslims have experienced discrimination and prejudice, and occasionally violence, not so much from anti-Islamic ideology as from sheer bigotry and racism. Yet in the Vatican next week leaders of the two faiths will stand side by side in mutual respect. One of them will be Pope Benedict XVI.

• The complete editorial published in The Tablet, November 1, 2008, is available online.
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The Archbishop of Canterbury Rowan Williams has said greed is the root cause of the current economic crisis and he has called on Christians and Muslims to work together to decide upon a fairer system of borrowing and lending.

“The Christian tradition has always been cautious about interest and for many centuries it was very much of one mind with the Islamic tradition, but after the 16th century that changed,” Williams, the leader of the worldwide Anglican Communion, said at a 15 October media conference in London, following a three-day meeting in Cambridge of Christian and Muslim scholars and clerics.
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An Ecumenical Response to “A Common Word Between Us and You”
by the National Council of the Churches of Christ in the USA

The churches that comprise the National Council of the Churches of Christ in the USA welcome with gratitude “A Common Word Between Us and You.” Addressed to leaders of Christian churches around the world, your letter expresses an intent to engage seriously with Christians in dialogue that is grounded in the authentic religious convictions of our respective communities. Based upon the love of God and the love of neighbor – the two great commandments central to Islam, Christianity, and Judaism – your letter invites Christians to join with Muslims to forge ties of peace. This is a bold and timely invitation. Out of Christian faithfulness, and with respect for Islam, the National Council of the Churches of Christ in the USA, whose member churches’ common Christian witness leads them to seek unity with one another and peace with justice for all people, offers this ecumenical response to you, our Muslim friends, as an acceptance of your invitation.

continued …
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Can women play a strong role in bringing reconciliation and tolerance to the communities in conflict? Can divisions and divides be resolved from a faith-based perspective, when religion often is considered a cause of violence?
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A Response to ‘A Common Word Between Us’ by the Episcopal Commission for Interfaith Dialogue, Canadian Conference of Catholic Bishops
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Joint declaration from Catholic-Shi’a Muslim colloquium

The Pontifical Council for Interreligious Dialogue (Vatican) and the Centre for Inter-religious Dialogue of the Islamic Culture and Relations Organisation (Tehran, Iran) held their sixth Colloquium in Rome from 28 – 30 April 2008 under the joint presidency of His Eminence Cardinal Jean-Louis Tauran, President of the Pontifical Council for Interreligious Dialogue, and His Excellency Dr. Mahdi Mostafavi, President of the Islamic Culture and Relations Organisation.
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Chrétiens et musulmans doivent souligner ce qu’ils ont en commun et reconnaître leurs divergences, préconise le COE

L’amour du prochain est “un élément essentiel et une partie intégrante de la foi en Dieu et de l’amour de Dieu” pour l’islam comme pour le christianisme. La manière dont chrétiens et musulmans peuvent réfléchir ensemble à cet amour constitue le thème central d’un commentaire publié par le Conseil œcuménique des Eglises (COE) le jeudi 20 mars 2008. Rédigé par des experts chrétiens du dialogue avec l’Islam, il suggère aux Eglises de réponses possibles à la lettre intitulée “Une parole commune”, signée par 138 responsables musulmans en octobre 2007.

Ce commentaire, intitulé “Apprendre à approfondir l’amour ensemble”, s’inscrit dans le cadre des consultations en cours que le COE a lancées auprès de ses Eglises membres et des partenaires œcuméniques en novembre 2007 en les invitant à “approfondir avec les musulmans l’amour de Dieu et l’amour du prochain dans leurs contextes respectifs”.

“Nous encourageons nos Eglises à considérer l’invitation lancée par les responsables musulmans comme une nouvelle occasion de dialogue interreligieux”, déclare le pasteur Samuel Kobia, secrétaire général du COE. “Nous espérons que ce commentaire constituera un outil utile aux Eglises dans leur réflexion sur ‘Une parole commune’ et facilitera leur dialogue avec la communauté musulmane.”

Le document invite les Eglises à réfléchir aux deux grands thèmes mentionnés dans “Une parole commune”: l’amour de Dieu et l’amour du prochain. Il souligne les défis historiques et les nouvelles promesses des dialogues de ce genre et esquisse un processus permettant de poursuivre les échanges entre responsables chrétiens et musulmans. Il est “absolument indispensable que, tout en trouvant comment souligner ce qu’ils ont en commun, chrétiens et musulmans imaginent aussi comment reconnaître et respecter les divergences qui existent entre eux”.

“Ce texte marque le début d’un processus”, déclare Rima Barsoum, responsable du dialogue entre chrétiens et musulmans au COE. “Il invite à constituer un groupe mixte de planification qui jettera les bases d’un dialogue et invitera les responsables et théologiens chrétiens et musulmans a y participer dans le cadre de manifestations propres à encourager la coopération interreligieuse aux niveaux mondial et local.”

Le processus de réponse à “Une parole commune” a été approuvé par le Comité central du COE lors de sa réunion de février 2008 à Genève.

• Texte intégral de “Learning to explore love together” (en anglais)

• “Une parole commune”, lettre de dignitaires musulmans aux responsables chrétiens

• Pour plus d’informations sur le Programme “coopération et dialogue interreligieux” du COE
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[Rome] Le baptême par le pape Benoît XVI d’un journaliste italien musulman d’origine égyptienne – connu pour être un virulent critique des restrictions à la liberté religieuse dans les pays musulmans – suscite des interrogations de la part de responsables musulmans en Italie.

Magdi Allam, chroniqueur et rédacteur en chef adjoint du quotidien milanais Corriere della Sera, était l’une des sept personnes de cinq pays différents à avoir été baptisées par le souverain pontife pendant la messe de la veille de Pâques à la basilique Saint-Pierre, au Vatican, le 22 mars.
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Christians and Muslims must enhance common ground and acknowledge differences, says WCC

Love for one’s neighbour is “an essential and integral part of faith in God and love of God” for both Islam and Christianity. How Christians and Muslims can engage in reflections of this love together is the central theme of a commentary issued by the World Council of Churches (WCC) on Thursday, 20 March. Compiled by Christian experts in Christian-Muslim relations, it addresses the churches and offers suggestions on responding to the widely noticed letter “A Common Word” by 138 Muslim leaders in October 2007.

The commentary entitled “Learning to explore love together” is part of on-going consultations in which the WCC has engaged its member churches and ecumenical partners since November 2007. It invites them “to explore together with Muslim fellows the love of God and the love of neighbour in their respective contexts”.

“We are encouraging our churches to consider this invitation offered by the Muslim leaders as a new opportunity for interreligious dialogue” said WCC general secretary Rev. Dr Samuel Kobia. “It is our hope that this commentary will be a helpful tool as churches reflect on ‘A Common Word,’ and begin to engage in dialogue with the Muslim community,” he said.

The document invites the churches to reflect on the two major theological themes of “A Common Word,” love of God and love of neighbour. It points to the historical challenges and new promises of such dialogues and outlines a process for continuing dialogue among Muslim and Christian leaders. It is “a pressing necessity that while Christians and Muslims must find ways of enhancing what they hold in common, they must also find ways of acknowledging and respecting the differences between them,” the document states.

“This document signals the initiating of a process,” said Rima Barsoum, WCC program executive for Christian-Muslim Dialogue, “it calls for a joint planning group that will carefully prepare and jointly invite Muslim and Christian leaders and scholars for continuing dialogue events that will encourage interreligious cooperation at the global and local levels.

This process of response was affirmed by the Central Committee of the WCC at its meeting in February 2008, in Geneva.

• Download the document “Learning to explore love together” (pdf, 46 KB)

• “A Common Word”, a Muslim letter to Christian leaders

• More information on the WCC Programme on Interreligious Dialogue and Cooperation
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[Rome] Pope Benedict XVI’s baptism of an Egyptian-born Muslim Italian journalist, known for being a strident critic of restrictions of religious freedom in Islamic countries, has been questioned by Muslim leaders in Italy.

Magdi Allam, a columnist and deputy editor of the Milan-based Corriere della Sera newspaper, was one of seven people from five countries baptised by the pontiff at the Easter Vigil Mass in Saint Peter’s Basilica at the Vatican on 22 March.
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At the the end of the Muslim month of Ramadan (Eid al-Fitr), a group of 138 Muslim religious leaders sent an open letter to the Holy Father Benedict XVI and to other Christian leaders. The letter dated October 13, 2007 was entitled: “A Common Word between Us and You.”

On November 19, Pope Benedict XVI replied to the 138 Muslim leaders with a letter signed by Cardinal Tarcisio Bertone, the Vatican Secretary of State, and addressed to Prince Ghazi bin Muhammad bin Talal, president of the Aal al-Bayt Institute for Islamic Thought and one of the signatories of the original letter.

The letter was published in English in the November 30th edition of L’Osservatore Romano. The letter is as follows:
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Muslims in Canada today started fasting for the holy month of Ramadan. During the month, from dawn to sunset Muslims around the world abstain from food, drink and marital relations.
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Une nouvelle série télévisée canadienne intitulée “La petite mosquée dans la prairie” attire l’attention des médias du monde entier depuis son lancement le 9 janvier. Des journaux comme The New York Times, le Jerusalem Post, le quotidien saoudien Arab News et d’autres ont parlé de la série dans leurs colonnes. Cette série suit d’un regard humoristique les efforts d’un jeune imam, fraîchement débarqué de la grande ville où il était avocat, pour mener un petit groupe de musulmans qui a réussi à convaincre un prêtre anglican de les laisser établir une mosquée dans la cave de l’église locale.
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[Toronto] A new Canadian television series, “Little Mosque on the Prairie” has attracted worldwide media attention since its debut on 9 January. Coverage of the show has made the pages of newspapers such as The New York Times, the Jerusalem Post and the Saudi Arabian daily newspaper, Arab News, and further afield.
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Open Letter to His Holiness Pope Benedict XVI by 38 Leading Muslim Scholars and Leaders.
In an unprecedented move, an open letter signed by 38 leading Muslim religious scholars and leaders around the world was sent to Pope Benedict XVI on Oct. 12, 2006. The letter, which is the outcome of a joint effort, was signed by top religious authorities. All the eight schools of thought and jurisprudence in Islam are represented by the signatories, including a woman scholar. In this respect the letter is unique in the history of interfaith relations.
The letter was sent, in a spirit of goodwill, to respond to some of the remarks made by the Pope during his lecture at the University of Regensburg on Sept. 12, 2006. The letter tackles the main substantive issues raised in his treatment of a debate between the medieval Emperor Manuel II Paleologus and an “educated Persian”, including reason and faith; forced conversion; “jihad” vs. “holy war”; and the relationship between Christianity and Islam. They engage the Pope on an intellectual level concerning these crucial topics–which go well beyond the controversial quotation of the emperor–pointing out what they see as mistakes and oversimplifications in the Pope’s own remarks about Islamic belief and practice.
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The recent controversy over cartoons depicting the Prophet Mohammed has exposed a disagreement between Western secular democracies and the Muslim community over appropriate limits on public expression. Agreement on when or whether there should be limits on free speech remains elusive. Such an agreement appears to be developing between Anglicans and Muslims, at least if a report released today is accurate. In a dialogue meeting last week between delegates of the Anglican Communion and the Al-Azhar Al-Sharif Permanent Committee for Dialogue with Monotheistic Religions, the participants reportedly found consensus on the right to comprehensive religious freedom and on the related problem of limiting public expression.
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C’est avec un sentiment de regret que le Centre a appris le départ de son directeur actuel, le Dr Stuart Brown et de son épouse, Margaret, à la fin de juin. Ils retourneront au Nigeria, en Afrique, où le Dr Brown s’est vu offrir une chaire au département d’études religieuses de l’université Abti à Yola. Margaret l’y accompagnera et occupera un poste au département des archives de la bibliothèque de l’université.
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A prominent Italian newspaper editor has appealed to Muslims to visit Marian shrines in Italy. Reminding his readers that the Qu’ran devotes an entire sura to Mary, and that Muslims and Christians jointly venerate Marian shrines in Muslim countries, Magdi Allam is puzzled why more Muslims do not visit shrines in Christian countries. Allam, an
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West The South East Saskatoon Interchurch Group (SESIG) recently celebrated a fifteen-year anniversary in an interdenominational service that included readings, song and multimedia presentations. SESIG was formed in 1990 by five churches; it currently has eighteen member churches, including the Alliance, Orthodox, Pentecostal, Lutheran, Methodist, Roman Catholic, Mennonite, Baptist, United, Presbyterian, Christian Science Society and
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[Toronto • February 19, 2006] The Muslim Canadian Congress has condemned attacks on Churches in Pakistan and Nigeria that have led to the death of 15 Christians, including women and children. In an appeal to Muslims across the world, the Muslim Canadian Congress is urging them to resist the temptation of participating in public demonstrations
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Prominent national Canadian Muslim organizations and umbrella groups have signed an unprecedented statement praising Canada’s collective response to the cartoon controversy, saying Canada has “made Canadian Muslims proud.” “Despite a few small occurrences, Canada’s collective response to this controversy has allowed us to overcome this crisis and strengthen our democracy,” says Dr. Tyseer Aboulnasr, a
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